The biopolitics that Puar chronicles is not bent on elimination but rather on producing and measuring excess in order to extract value from it, in order to incorporate and use whatever remains in a project of ever-expanding control and validation of Israeli state legitimacy.
Paul Virilio, one of France’s foremost theorists of speed and technology, is a deep well for doing political theology in an apocalyptic time.
Subaltern hermeneutics offers two insights in this text, a “de-anthropomorphic” reading and “de-transcendental divine” reading. These readings offer hope to the subaltern communities in their journey of faith today and challenge all readers to seek partnerships with the creation, for Jesus is the crop….
We must re-imagine what it is to be human together. That is both a religious and a legal project, in my view.
The journal Political Theology announces a call for proposals for its special issue on (how to do) political theology without men, as well as for an article development workshop for junior scholars and practitioners.
Saba Mahmood (1962-2018) was a pioneering anthropologist of Islam and secularism, a feminist theorist of gender and religion, and a critic of liberal certainties.
Please join a joint event “What Good Is Theory? Religion, Critique, and Truth.” Now Recording is available: https://www.youtube.com/watch?v=93amRjwBn_I
When Love is the first motion in our lives, we are defined by how we respond, not only in the grand gestures, but also in the unremarkable expressions of everyday life.
Sullivan’s scholarship reminds us that without the collective work of reimagining, to seek justice through law alone is to succumb to legal fiction.
Moten’s prophecy bespeaks aesthetic registers in ordinary (Black) life, but he denies that the aesthetic is redemptive.
On Saturday April 24th, the Political Theology Network will be hosting a virtual Mentoring Festival for graduate students, dissertation writers, and other emerging scholars.
How can White U.S. Christians in this moment love Asian American and Pacific Islander bodies, without succumbing to the seductions of commodification and ornamentation? How can we resist the impulses to only understand Easter’s resurrection through the lens of generative suffering?